By Mikel Burley
Samkhya and Yoga are of the oldest and so much influential structures of classical Indian philosophy. This ebook offers a radical research of the structures for you to absolutely comprehend Indian philosophy. putting specific emphasis at the metaphysical schema which underlies either suggestions, the writer adeptly develops a brand new interpretation of the normal perspectives on Samkhya and Yoga.
Drawing upon current resources and utilizing insights from either japanese and Western philosophy and spiritual perform, this accomplished interpretation is respectful to the underlying religious goal of the Indian platforms. It serves to light up the relation among the theoretical and functional dimensions of Samkhya and Yoga. The publication fills a niche in present scholarship and should be of curiosity to these thinking about Indology in addition to philosophies more often than not and their similarities and changes with different traditions.
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Additional info for Classical Samkhya and Yoga: An Indian Metaphysics of Experience (Routledge Hindu Studies Series)
24 AN HISTORICAL OVERVIEW OF S AM . KHYA AND YOGA In addition to the Suvarjasaptati, three commentaries are generally placed in the period from 500–600 CE. One of these, the SaÅkhyavrtti, remains anonymous; and in the case of another, the SaÅkhyasaptativrtti, because of damage to the one existing palm leaf manuscript we know only that the author’s name began with the syllable Ma. Esther Solomon (1974; EIP4: 179) has speculated that the SaÅkhyavrtti may be an autocommentary (svopajñavrtti) by Ifvarakrsja himself, but there is no particular reason for supposing this to be true.
Although the commentary is often referred to simply as the Vyasabhasya, alternative titles include the Yoga- or Yogasutra-bhasya and the SaÅkhyapravacana-bhasya, the Yogasutra itself being widely regarded as a ‘verbal presentation’ (pravacana) of the SaÅkhya teachings. No scholar seriously entertains the thought that the author of the Yogabhasya could be identical with that of the Brahmasutra, or indeed with the myriad authors that must have been required to produce the other works traditionally ascribed to Vyasa.
And all the lesser principles are manifestations of the feminine ‘power’ (fakti) that always accompanies him and which is expressed as active compassion or ‘grace’ 32 AN HISTORICAL OVERVIEW OF S AM . 49 Thus we see that there is an attempt in Kashmiri Faivism to affirm the self-sufficiency and pre-eminent authority of the absolute Fiva while simultaneously enthroning a feminine principle alongside him. This manoeuvre is achieved by the use of poetic metaphors that leave the ontological status of Fakti profoundly ambiguous.